SEXUAL INTERCOURSE: THE COMPLEMENTARITY OF

PROCREATION AND PLEASURE

__________________________

A Thesis

Presented to the Faculty of the Senior High School Department

Seminario de San Jose

Puerto Princesa City, Palawan, Philippines

__________________________

In Partial Fulfillment

of the Requirements for the Subject

PRACTICAL RESEARCH II

__________________________

SEM. JACK NICHOLAS EMMANUEL M. GALLEGO

HUMSS, Seminario de San Jose, 2017-2018
February 2018
2
 ENDORSEMENT

This thesis, entitled, SEXUAL INTERCOURSE: THE

COMPLEMENTARITY OF PROCREATION AND SEXUAL PLEASURE,
submitted by Sem. Jack Nicholas Emmanuel M. Gallego as partial fulfillment of the
requirements for the subject, Practical Research 2, is hereby endorsed for Oral
Examination.

Rev. Fr. Francis Mark G. Guzman, MA.

Practical Research 2 Teacher

3
 APPROVAL

This thesis, entitled, SEXUAL INTERCOURSE: THE

COMPLEMENTARITY OF PROCREATION AND SEXUAL PLEASURE,
submitted by Sem. Jack Nicholas Emmanuel M. Gallego as partial fulfillment of the
requirements for the subject, Practical Research 2, is hereby endorsed for Oral
Examination.

Approved by the Panel on Oral Examination

Grade of PASSED

PANEL OF EXAMINERS

Mr. Florante Presto Ms. Janelle Torrecampo

Member Member

Rev. Fr. Francis Mark G. Guzman, MA.

Chairman

Accepted as partial fulfillment of the requirements for subject Practical Research 2.

Comprehensive Examination Grade of PASSED

Rev. Fr. Francis Mark G. Guzman, MA.

Rector-Principal

4
 THESIS INFORMATION

Title:

SEXUAL INTERCOURSE: THE COMPLEMENTARITY OF PROCREATION

AND SEXUAL PLEASURE

Number of Pages: 53

Researcher: Jack Nicholas Emmanuel M. Gallego

Adviser: Rev. Fr. Francis Mark G. Guzman, MA.

School: Seminario de San Jose

Date Completed: March 17, 2018

5
 ACKNOWLEDGEMENT

I do highly acknowledge these persons, who have sacrificed their time, exerted

their efforts and most of all, did everything in order for this thesis work to be successful

and meaningful.

To my parents, thank you for the unending support and for the unconditional

love that has given me the strength to push myself to my limits and finish this research

work.

To Rev. Fr. Francis Mark G. Guzman, for believing in me in those times that

even I could not.

To my classmates, for all the times we spent together, helping each other out in

finishing our theses.

6
 DEDICATION

I dedicate this portfolio to my family, friends, relatives, and to the entire grade

12 who graduated this school year and as well as to the upcoming grade 12 next year.

May this portfolio serve as an inspiration, guide and enlightenment to people, that this

is a very serious task and it is something that would uplift the morality of someone and

as well as the entire country.

7
 CONTENTS

Chapter

1 BACKGROUND OF THE STUDY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9

STATEMENT OF THE PROBLEM

SIGNIFICANCE OF THE STUDY

BACKGROUND OF THE STUDY

SCOPE AND DELIMITATION

CONCEPTUAL FRAMEWORK

2 REVIEW OF RELATED LITERATURE . . . . . . . . . . . . . . . . . . . . . ..17

REVIEW OF RELATED STUDIES

3 SEX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

4 THEOLOGY OF THE BODY . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . 30

5 SEX, PLEASURE, AND PROCREATION . . . . . . . . . . . . . . . . . .. . . 38

6 SEX, SOCIETY, AND SEXUAL CULTURE . . . . . . . . . . . . . . . .. . . 47

7 SUMMARY AND CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . 50

8 BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

9 CURRICULUM VITAE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

8
 CHAPTER 1

BACKGROUND OF THE STUDY

Among the many topics explored by the philosophy of sexuality, which are

procreation, contraception, celibacy, marriage, adultery, casual sex, flirting,

prostitution, homosexuality, masturbation, seduction, rape, sexual harassment,

sadomasochism, pornography, bestiality, and pedophilia, we have chosen procreation.

We have chosen this topic because it is the most fundamental aspect of sexuality and

what should be the main purpose of why couples engage into sexual intercourse.

The researcher has come up with this study in order to create a deeper

understanding of sex. Sexuality is part of being human. In marriage, sex is a vital part

through which the couples are able to procreate. It also strengthens the relationship

between husband and wife.

Today however, sex becomes a normal activity. It is evident in sexual

innuendos. Some people create sexual fantasies and tries to acquire as much knowledge

about sex to prepare themselves for their future sexual encounter. In fact, premarital sex

in the youth is very rampant. A proof of this is that a lot of women already get pregnant

at such a very young age. Added to this fact is the advancement of technology. Modern

technology is now being used to record and broadcast sexual scandals. Most of the

teenagers talk about sex as if it is just an ordinary topic. They even create jokes about

9
sex. They worry about sex and enjoy sex. This fact shows how people desecrate sex,

and this needs to be changed.

People nowadays see sex in many different ways. Mostly, every individual has

their own perspective of sex and sexual nature, depending on the kind of sexual culture

they grew up with. That is why most people don’t really understand the true meaning

and purpose of sex. Most of them do not see sex as something that must only be done

inside the covenant of marriage and that sex is a marital act that strengthens the bond

between a married couple and God. They do not understand that sex must always go

with the intention of procreation and not only for experiencing the sexual pleasure that

comes along with it, thus making it an act done out of lustfulness.

10
 STATEMENT OF THE PROBLEM

Sex is a sacred act that strengthens the bond between a man and a woman. It

must be done only inside the context of marriage and with the intention of fulfilling the

main purpose of its existence, which is procreation. Nowadays, most people who

engage into sexual intercourse do it only to satisfy their sexual urges, they do it just for

satisfaction or only for pleasure. The true essence of sex is often set aside only for the

sake of experiencing the immense pleasure that comes with it and not for the main

reason of its very existence, which is procreation. It would seem that if the purpose of

sex – the reason for sex’s existence – is procreation, then all or most acts of sex should

result in pregnancy. However, this is not the case among human beings.

Most sexual activities happening right now around the world are not procreative

and most of those getting busy at this moment would be shocked and upset to find that

their “happy time” have resulted to pregnancy. As sexual beings, sex is a natural

phenomenon to man, and can be viewed as an expression of love and lust. That is why

people should know the difference between wanting to engage into sexual intercourse

for its main purpose, which is procreation, from wanting to engage into sexual

intercourse for pleasure and mere satisfaction. We should always remember that sex or

sexual intercourse is not a habit that we can do whenever we feel aroused or whenever

we feel sexual urge towards the opposite gender.

Yes it is very common and natural for human beings to engage into sexual

intercourse because it is part of their very existence as sexual beings. But, they should

11
always remember that sex must always go with the idea of procreation, not purely for

the sake of experiencing pleasure itself. It must always be done inside the context of

marriage. People should always bear in mind the purity of sex and that it must always

be done inside of marriage with the intention of procreating or for procreation and not

purely with lust and the longing to experience that intense pleasure.

1. What is sex?

1.1. How does the bible define sex?

1.2. What do you mean by complimentary between man and woman?

1.3. How does the church understand sex?

1.4. What is the difference between sex and sexual intercourse?

2. What is the theology of the body?

2.1. Who is the proponent of this?

2.2. How does this understanding look at sex as its complimentary?

2.3. What is sex as pleasure?

2.3.1. What does pleasure mean in sex?

2.4. What does procreation mean?

2.4.1. What does it say about the nature of sex?

3. What is the difference between sex as pleasure and sex as procreation?

3.1. What is the end of sexual intercourse?

4. What can this understanding clarify in the issues that the society faces now in terms

of sexual culture?

12
 4.1. What salient part can this study come up that would be of great help in

understanding sex?

SIGNIFICANCE OF THE STUDY

Sex is a part of human nature as sexual beings. It is the very core and the lifeline

of their very existence. In marriage, it is a vital part by which the married couples are

able to perform the process of procreation. It also strengthens the bond between the

husband and wife. However, due to it being a sacred act, it must only be done inside the

context of marriage and that any sexual act done outside the context of marriage is

considered an immoral act. That is why it is also called as marital act.

Today, sex has already become a normal activity, almost everyone already has

an experience of sex, or if not, they at least have the idea of how it is conducted or

performed. The most common aspects that exposed the sacred image of sex is the

advancement of technology and social media.

Premarital sex, especially among the youth, is very rampant. Proof of this is the fact

that a lot of women, mostly teenagers, already gets pregnant at such a very young age.

The significance of this study is not only to educate the current generation of

knowing their limitations regarding this particular matter, but also to remind married

and unmarried couples to be aware if they are already engaging into sexual intercourse

merely for pleasure or for personal satisfaction. It will also give new concepts and

knowledge that would be vital for the formation of man’s nature in sex.

13
 Through this, the readers of this research paper will be able to better avoid

premarital sex for unmarried couples, and extramarital sex for married couples. It will

also expose the very significance of sex’s existence and open the minds of the new

generation to be able to distinguish the difference between a moral and an immoral

sexual act, and that one should consider sex as an expression of love and not just for

mere satisfaction and enjoyment because it serves as a representation of the sacred

relationship between God and the husband and his wife.

14
 SCOPE AND DELIMITATION

This research paper implies the importance of knowing that sexual pleasure

must not be experienced without the purpose of procreation, and that the purpose of

procreation will not be fulfilled if one does not experience pleasure because, these two

are vital aspects of sex and therefore cannot and must not be separated. It defines sex in

the context of the church and in the biblical context while expounding on St. John Paul

II’s Theology of the Body’s implication about sex. It also explains the complementarity

of procreation and pleasure in sex and the complementarity of a man and a woman, in

sexual intercourse.

ORGANIZATION OF THE STUDY

The first two chapters contains the introduction, the statement of the problem,

the background of the study, significance of the study, the scope and delimitation, and

the review of related studies and literature.

The third chapter defines the difference between sex ad sexual intercourse and

sex in the context of the church and in the biblical context. The meaning of

complementarity between a man and a woman is also explained in this chapter.

On the next chapter, the meaning of sex and its complementarity in St. John

Paul II’s Theology of the body is elaborated. It is also defined here the meaning of

procreation and pleasure in the sexual context and what it says about the nature of sex.

15
 The fifth chapter elaborates the difference between sex as pleasure, and sex as

procreation, and the end of sexual intercourse. The last two chapters explains what

solutions this study can come up with that could help society to understand the nature

of sex, it is also included here the summary and conclusion of the study.

CONCEPTUAL FRAMEWORK

INPUT PROCESS OUTPUT

To the teenagers, married - Reading the Primary

couples, prostitutes,
nymphomaniacs, etc.,
who will read this
research work:
- Sex
- Sex as a conjugal
act
- Pleasure in sex
- Procreation in sex
- Complementarity
inside sex
- Helps people to
Source, The Theology
understand the reason
of the Body
of sex’s existence
- Searching for
- Provide a concrete
possible secondary
presentation of why
sources
sex must not be
- Searching in the
objectified
internet for sources.
- Respect the marital
- Research works that
union
are connected to the
- Respect the bond of
study
married couples with
God
- Deepen the
understanding of man
about its sexual
desires.

16
 CHAPTER 2

REVIEW OF RELATED LITERATURE

This topic is quiet difficult to elaborate and expound due to the many aspects

about sexuality. So the researcher searched for earlier research works related on this

subject to further elaborate his claim on this subject matter. Here are some of the

research works he’s compared his work with.

Anthony Percy, “The Theology of the Body made simple”, 2006.

“The Theology of the Body is a new and fresh approach to the human

body and to sexual morality. Theos is the Greek word for “God”, and logos is

Greek word for “word”. Theology, therefore, is “a word about God,” or the

study of God. Theology is also the study of all created things. God is light, says

St. John. The light of God shines upon our minds and hearts, giving us a clear

vision of God himself and all that God has made. John Paul II has studied the

human body, therefore, with the aid of the light God grant us.”1

11
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 1

17
 The Cambridge Companion to FOUCAULT Cambridge University Press

Each book of this series, Companions to Major Philosophers, contain specially

commissioned essays by an international team of scholars, together with a substantial

bibliography. The purpose of this series is to serve as a reference work for students and

non- specialist and to dispel the intimidation of such readers often feel when studying

the work of a difficult and challenging thinker or philosopher, which in this particular

book is, Michel Foucault.

REVIEW OF RELATED STUDIES

Sem. John Paul D. Reloj, Sexuality as man’s expression of love: A critical

analysis of Maurice Merleau-Ponty’s Concept of Sexuality.

This research work displays and analyzes Maurice Merlaeu-Ponty’s concept of

sexuality, the body, and man as a sexual being.

Maurice Merlaeu-Ponty’s approach to sexuality is more related to deep

psychology, which may be Freud’s influence to him. However, his unique approach to

sexuality corresponds with the reality he experiences. Thus, despite his advance

learning in psychology, his phenomenological approach is greatly manifested. He

emphasized man’s experience with the help of some theories of deep psychology.

Sexuality for Merlaeu-Ponty is presented according to its meaning or on how it

appears to man. However, it is evident also that the sexual meaning is not constituted

by consciousness and does not arise from freedom. It is only because like man’s

experience, sexuality imposes itself to him. It is not through consciousness and freedom

18
that sexuality got its meaning, but for Merleau-Ponty, there is, in our body, an

intentionality which gives reality appearing to us a meaning that is not freely chosen by

us. Sexual meaning therefore, is an immediate reality that comes to us. It appears to us

as a presupposition that the context of something is sexual intercourse.

To him, sexual meaning develops mostly during puberty. According to

Experimental psychology, a child usually has dim and unclear meaning of sexuality.

He constructs the world to be more pleasurable to him. He lives freely and even

lives without understanding the world of meaning. In every development of his mind

and body, especially the experience of changes in his body, a new perception of

meaning is realized. At first, this meaning is not clearly known. But after some

instructions and time required to understand the meaning, a child can now be integrated

with such meaning to his life. A man, though little by little, grasps his sexuality at the

age of adolescence. He would first start to look at his body and the body of another.

With so much changes and desires, he would then start to think of his identity among

his peers. This learning would be fulfilled by questioning the elders or through reading

materials. Moreover, sexual meaning depends on man’s environment. Disregarding

wether it is a good or bad environment, rather, the experiences in the environment

through which sexual meaning is presented.

However, sexual meaning, sometimes does not propose a means of procreation

because not all are intended for child bearing. Because of that, Merleau-Ponty posed

that sexuality, as it is also designed for, can also be preferably used as an expression of

love and to gain pleasure.

19
 Hence, sexual meaning is now directed to love. It is a different case from rapes

and sexual abuse. Sexual meaning in these cases is not identified with love but with

self-interest and satisfaction and are therefore directed to lust. Love and lust, as

Merleau-Ponty defines it, are two distinct things. Lust is for personal interests and

merely for satisfaction or pleasure. There is no intimate affection between those

involved in the process. There is no genuine love that happens. Love, on the other hand,

is defined dramatically. Sexual intercourse is and must be a product of love. It is love

that unites the persons involved and brings them into an atmosphere which only exists

for them.

There is no doubt that Merleau-Ponty’s description of sexuality is his immediate

response towards his environment. To him, it does not sprout out of man’s

consciousness and freedom, but is something that is imposed to him. It has an

ambiguous character where the body is presented differently from one another.

Moreover, Merleau-Ponty gives light to his philosophy of sexuality through affirmation

of greater degree of passion and love.

Merleau-Ponty’s concept of sexuality may be of great help to this research in

such a way that it expounds what is sexuality, how does man acquire knowledge on

sexuality and it provides knowledge and understanding as to what sexual meaning has

to do depending on the context.

Giuseppe Benagiano, Sabina Carrara, Valentina Filippi, “Sex and

Reproduction: an Evolving Relationship”

20
 This research work discusses the relationship between sexuality and

reproduction with regards to religion. Furthermore, it elaborates the definition of sex

without reproduction and reproduction without sex in various religions.

From an evolutionary viewpoint, sexuality has been driven by the imperative to

reproduce. During the 20th century, however, reproduction and sexuality began to

move independently, and today they can be, in many ways, considered separate, if not

independent. This epochal change has been made possible by enormous progress in the

understanding of reproductive processes, followed by a newfound ability to modify

them. To understand the changing relationship between reproduction and sexuality, it is

imperative to go beyond biology. Anthropological facts, philosophical reflections and

ethical norms and religious dictates must also be taken into consideration.

Specifically a review of religious attitudes toward the new horizons of human

reproduction is fundamental to the understanding of an evolving human sexuality,

because, by and large, religions continue to oppose change in how humans view

sexuality. All religions have focused on sexuality and its moral regulation, considering

the sacred origin of life—a gift from God—a basic concept and a cornerstone of

religion.

21
 CHAPTER 3

SEX

What is sex? Sex can be defined in two different contexts. The first is sex as the

person of a man and a woman. It is what makes a man different from a woman in such a

way that man is capable of engaging into sexual intercourse with a woman. This

difference creates not only a physical attraction, but also a spiritual one towards the

opposite sex. On the other hand, sex can also be defined as a process, in which a man

and a woman engage in to what we call sexual intercourse for the purpose of

procreation or child bearing. This definition of sex performs a large part in our nature as

human beings. It serves as the very core and the lifeline of our very existence.

“Helping people---particularly teenagers, young adults, and young

married couples---see truth of sex is a priority. Helping people enter marriage as

virgins is important. The bible says we are temples of the Holy Spirit---and sin,

including sexual sin, attacks that reality. Sexuality is an important matter.”2

2
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 6

22
 SEX IN THE BIBLE

In the bible, sex is defined in different purposes. God has given sex to us as a

means of glorifying Him as we fulfill its design for procreation, intimacy, and physical

pleasure.

It is a fulfillment of God's created order in marriage between a husband and

wife. However, most people of today’s generation, disregard the sacredness of these

purposes.

The purity of sex is often set aside for the sake of experiencing the immense

pleasure that comes with it without the intention of fulfilling its main purpose, which is

procreation. It would seem that if the purpose of sex – the main reason for sex’s

existence – is procreation, then all or most acts of sex should result in pregnancy.

However, this is not the case among human beings. Most sexual activities happening

right now around the world is not procreative. Rather, most of those getting busy at this

moment would be shocked and upset to find that their sexual intercourse have resulted

to pregnancy.

"And God blessed them; and God said to them, 'Be fruitful and multiply,

and fill the earth, and subdue it; and rule over the fish of the sea and over the

birds of the sky, and over every living thing that moves on the earth.”3

The first and the main purpose of sex, is for the purpose of procreation, as

man’s way of “multiplying and filling the earth”. God has given us the gift of sex for us

3
The Holy bible, Gen. 1:28

23
to be able to continue our existence as a species and to maintain our dominance over

everything in this world.

It was a blessing for God to give us the ability to have sex, as well as a means of

filling the earth with more human beings who would, in turn, continue to bear the fruit

of sex, namely children. Sex within a Godly marriage is a blessing. It is good. It

naturally creates more people, and each person is God’s image-bearer.

"May he kiss me with the kisses of his mouth, for your love is better

than wine."4

The second purpose of sex is for the purpose of pleasure. Yes it is very common

and natural for us human beings to engage into sexual intercourse because it is part of

our very existence as sexual beings. But, we should always remember that sexuality

must always go with the idea of procreation, not purely for the sake of experiencing

pleasure itself. It must always be done inside the context of marriage.

In this context, religious people struggle to teach and live out a biblical theology

of sex that centers on the marital covenant between husband and wife, affirms the

playful, non-procreative dimensions of sex, and welcomes the possibility of new life,

embracing its procreative power.

We should always remember that sexuality or sexual intercourse is not a habit

that we can do whenever we feel aroused or whenever we feel sexual urge towards the

4
The Holy bible, Song 1:2

24
opposite gender. But we should always bear in mind the purity of sex and that it must

always be done with the intention of procreating or for procreation inside the context of

marriage and not purely with lust and the longing to experience that intense pleasure.

"My beloved is to me a pouch of myrrh which lies all night between my

breasts."5

"Like an apple tree among the trees of the forest, so is my beloved

among the young men. In his shade I took great delight and sat down, and his

fruit was sweet to my taste."6

"Let his left hand be under my head and his right hand embrace me."7

"Your two breasts are like two fawns, twins of a gazelle, which feed

among the lilies."8

The last purpose of sex is for intimacy. Sex is a wonderful blessing given to us

by the God that serves to express intimacy to another. Some theologians believe that

the sexual union is representative of the intimacy found in the Trinity. This is not to

say that the members of the Godhead, the Father, Son, and Holy Spirit, have sexual

5
The Holy bible, Song 1:13
6
The Holy bible, Song 2:3
7
The Holy bible, Song 2:6
8
The Holy bible, Song 4:5

25
relations. That is absurd. But there is an incredible intimacy and communion between

them.

The three persons in the Godhead are, after all, one God. This is why Jesus said

that He and the Father were one (John 10:30). Remember, God says when a man and

woman get married, they become one flesh (Gen. 2:24).

This expression of physical union, which has a spiritual aspect to it (the two

became one flesh) is why some theologians see the sexual relation as a sacred

experience.

Sex is to remain pure no matter what. This means that the marriage bed must

not violate the commandments of God in deed or thought -- no adultery,

no pornography, no voyeurism, no bestiality, incest, or other related matter. The sexual

union is God-ordained and God-given and must be experienced only within the context

of marriage. Through this, the sexual union can bring glory to God as it is experienced

in fulfillment of God's design and purpose to provide pleasure and intimacy, and a

means of fulfilling the command of God to fill the earth through procreation.

“As soon as Adam saw Eve, he knew something was different. Here

was another human body, which he could relate to, intimately. Eve was

complementary to him. This meant that they could be one. Think a minute

about the intimate details of a man and a woman. Men and women look

different. A man’s body is stronger, more muscular, and tougher. A woman’s

body is more supple and delicate. Think, too, of the sexual differences. The

26
 man’s genitals are external, while the woman’s are internal. They are made for

each other. The man enters the woman in sexual intercourse, and the woman

receives him. They become one flesh.”9

“God intended that men and women would be sexually attracted to each

other. Men and woman are meant for each other. Their bodies and their persons

are complementary. They literally fit together--- they become one.”10

So the purpose of sex is to glorify God, bring forth children, express intimacy,

provide comfort, and to fulfill the purpose of the complementarity of a man and a

woman. But what do we mean by “A man is complementary to a woman.”?

Humans are sexual beings, meaning that both a male and a female are needed to

reproduce. Each is equipped with specific organs capable of producing specific cells

needed to procreate. A man’s sexual organs, in conjunction with a woman’s

reproductive organs, sexual intercourse can and must lead to the reproduction of human

life.

Man, as we all know, has his sexual organs attached to his body externally. It is

designed to enter the woman’s sexual organs during sexual intercourse. On the

contrary, women have their sexual organs internally, which is designed to receive the

sexual organ of a man. Also, a man’s body is designed tougher and stronger for him to

be able to protect his family. While a woman’s body is designed to be gentle and more

9
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 48
10
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 83

27
delicate. It is created this way for the purpose of caring for her family. These two are

created complementary to each other, either in sexual intercourse or in terms of

marriage life.

The church derives her sexual teaching from her understanding of marriage and

implies her understanding of sex as a sacred and intimate act performed by married

couples to accomplish the purpose of unity of the two and for the woman to conceive a

child. The church also tells us that this sacred act must only be done inside the context

of marriage due to the fact that it is a way of strengthening the bond between a man and

a woman and their relationship with God as one flesh. While the distinction between

male and female pervades one's whole being, each sex is made to complement the

other.

We see this exemplified in those happy marriages where the couple remains

very close and lives for each other. The expression "soul mate" describes this, as does

the scriptural expression "two in one flesh."

The relationship is essentially different from the friendship between two people

of the same sex, and it is different precisely because of the complementary character of

the two sexes in sexual intercourse.

But what is the difference between sex and sexual intercourse? Sex refers to

whether or not a person is male or female, whether a person has a penis or vagina. Sex

is also commonly used as an abbreviation to refer to sexual intercourse. Intercourse

generally means the act of penetrating a woman’s reproductive organ, with a penis.

Sexual intercourse, in its biological sense, is the act in which the male reproductive

28
organ enters the female reproductive tract. Formally, it is a communication between

people, when suffixed with sex, it becomes a sexual relation between individuals of the

opposite gender.

29
 CHAPTER 4

THEOLOGY OF THE BODY

The Theology of the Body is the topic of a series of 129 lectures given by Pope

John Paul II during his Wednesday audiences in St. Peter's Square and the Paul VI

Audience Hall between September 5, 1979 and November 28, 1984. It constitutes an

analysis on human sexuality and is considered as the first major teaching of his

pontificate. The complete addresses were later compiled and expanded upon in many of

John Paul's encyclicals, letters, and exhortations.

Here, John Paul II intends to establish an adequate anthropology in which the

human body reveals God. He examines man and woman before the Fall, after it, and at

the resurrection of the dead. He contemplates the sexual complementarity of man and

woman. He explores the nature of marriage, celibacy and virginity, and expands on the

teachings in Humanae vitae on contraception.

11
“The Theology of the Body is a new teaching about the human body

and human sexuality, human relationships, and marriage and celibacy. The

teaching views these three realities as God would view them, that is, in the light

11
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), ix-x.

30
 of faith. For this reason, I would say that the theology of the body is essentially

about the meaning of life.”

The central thesis of John Paul's Theology of the Body, according to

author Christopher West, is that "The body and it alone, is capable of making visible

what is invisible, the spiritual and the divine. It was created to transfer into the visible

reality of the world, the mystery hidden since time immemorial in God, and thus to be a

sign of it.

John Paul was elected to the papacy in 1978 and began to present the Theology

of the Body in 1979, finishing it five years later in 1984. He was born Karol Józef

Wojtyla on May 18, 1920, in Wadowice, Poland. He was ordained in 1946, became the

bishop of Ombi in 1958, and became the archbishop of Krakow in 1964. He was made

a cardinal by Pope Paul VI in 1967, and in 1978 became the first non-Italian pope in

more than 400 years. He was a vocal advocate for human rights and used his influence

to effect political change. He died in Italy in 2005. It was announced in July of 2013

that he would be declared a saint in April of the following year.

Pope John Paul II's early life was marked by great loss. His mother died when

he was 9 years old, and his older brother Edmund died when he was 12. Growing up,

John Paul was athletic and enjoyed skiing and swimming. He went to Krakow's

Jagiellonian University in 1938 where he showed an interest in theatre and poetry. The

school was closed the next year by Nazi troops during the German occupation of

Poland. Wanting to become a priest, John Paul began studying at a secret seminary run

31
by the archbishop of Krakow. After World War II ended, he finished his religious

studies at a Krakow seminary and was ordained in 1946.

John Paul spent two years in Rome where he finished his doctorate in theology.

He returned to his native Poland in 1948 and served in several parishes in and around

Krakow. John Paul became the bishop of Ombi in 1958 and then the archbishop of

Krakow six years later.

Considered one of the Catholic Church's leading thinkers, he participated in the

Second Vatican Council—sometimes called Vatican II. The council began reviewing

church doctrine in 1962, holding several sessions over the course of the next few years.

As a member of the council, John Paul helped the church to examine its position in the

world. Well regarded for his contributions to the church, John Paul was made a cardinal

in 1967 by Pope Paul VI.

In 1978, John Paul made history by becoming the first non-Italian pope in more

than four hundred years. As the leader of the Catholic Church, he travelled the world,

visiting more than 100 countries to spread his message of faith and peace. But he was

close to home when he faced the greatest threat to his life. In 1981, an assassin shot

John Paul twice in St. Peter's Square in Vatican City. Fortunately, he was able to

recover from his injuries and later forgave his attacker.

32
 John Paul II’s teaching of the Theology of the Body also tackles the sacredness

of sex and its purposes, and further expounds the true purpose of sex and its role in the

covenant between a man, a woman, and God.

The practical possibility to separate sexual pleasure from reproduction has eased

a condition that has always existed among humans: sex purely for pleasure, either

outside wedlock or adulterous, disregarding the main reason for the existence of sex. It

is a major crisis in our current generation that most people think of sex as a means of

personal satisfaction and enjoyment. They engage into sexual intercourse only for the

sake of experiencing the sexual pleasure that comes with it, setting aside the sacredness

of the marital act and the procreative power of sex. Thus, it makes any sexual

intercourse done out of lustfulness and pure eroticism, only for pleasure.

Sex consists of two main purposes for its existence, the purpose of procreation,

and the purpose of pleasure. Sex defines pleasure as its passageway in fulfilling its

purpose of procreation, in such a way that only through experiencing pleasure can the

purpose of procreation be fulfilled. Pleasure in sex is what makes us feel good when we

engage into sexual intercourse. It is the sensation that makes us reach our climax during

an intercourse. Without pleasure, sex cannot fulfill its purpose as a means for

procreation.

Pleasure is already part of sexual intercourse from the very beginning, because

it is how man is able to reach the goal of procreating. Man’s sexual instinct urges man

to maintain and develop his own race just as how one preserves his life by taking food.

33
God has just attached pleasure in it to give man the urge to reach the goal of

procreation. However, pleasure must not be the main reason why couples engage into

sexual intercourse because pleasure is not the main purpose and the goal of sex, but also

to divinely maintain and propagate life itself through procreation.

12
“First, sex is an act that may result in a new human being coming into

existence. For this to happen, God needs to create the soul of the new human

being. In other words, sex is the sacred space of God. Sex is where God likes to

work to continue his gift of creation. God must create a soul from nothing. The

parents supply the sperm and ovum during an act of intercourse---an act of love-

--and God creates the soul.”

Sex is a core aspect of our nature as humans. It performs an important role in

the maintenance of our continued existence here on earth because it serves as the very

lifeline of our very existence. One of the purposes for which God created sex is

procreation.

Man’s sexual activity is integral. There is no separation of physical and mental

ability but a unity between the body and its internal faculty, hence by means of

sexuality, man is able to build an interpersonal relationship and express his intimate

love for his partner.

12
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 72.

34
 Through this, the union between married couples, a man and a woman, is

strengthened and firmed by which the woman bears a child and is taken care of and

nurtured by the two of them.

As a complimentary of pleasure in sex, procreation is one of the main purposes

for why God created sexual intercourse. Man is given a body that is biologically

designed not only for procreation, but also to experience intense pleasure during the

process. These two are vital aspects of sexuality and cannot be separated. As sexual

beings, sex is a natural phenomenon to man, and can be viewed as an expression of love

and lust. That is why we must know the difference between wanting to engage into

sexual intercourse for its main purpose, which is procreation, from wanting to engage

into sexual intercourse only for the sake of experiencing pleasure and satisfaction. Yes,

it is very common and natural for us human beings to engage into sexual intercourse

because it is part of our very existence as sexual beings. But, we should always

remember that sexuality must always go with the idea of procreation, not purely for the

sake of experiencing pleasure itself. These two aspects of sexuality must never be

separated.

Procreation, in its biological definition, is the production of offspring, or

reproduction. It is how most living animals, especially humans, maintain their

continued existence in this world. Without procreation, humans will be pushed to the

brink of extinction.

35
 Procreation is one of the most basic purposes of marriage. God designed

marriage to produce more people who reflect His image (Genesis 1:26–28 and 2:22–

24). Marriage produces family, God’s first and most fundamental institution.

God has never changed or rescinded the order to “be fruitful and multiply.”

Procreation is important spiritually, too. The spiritual goal of having children is to

create disciples of Jesus. Raising children to love God and love their neighbors is the

most natural way to follow Christ.

Procreation defines sex as its natural passageway in fulfilling its purpose. Only

through the process of sexual intercourse shall procreation be fulfilled and not through

any artificial method. Aside from that, procreation prohibits sex that it must only be

done inside the context of marriage wherein, God Himself, has given the blessing and

authority for the husband and the wife to experience sexual pleasure and to fulfill the

purpose of procreation.

Sexuality is the capacity of humans to procreate and to have erotic experiences

and responses towards another. A person's sexual orientation can influence their sexual

interest and attraction for another person. Sexuality is one of the major aspects of our

nature as humans. It is the very core and the lifeline of our very existence. Without sex,

our race will be completely wiped out from the face of the earth. We need to procreate

to maintain the existence of our race.

However, even if it is a common phenomenon in our nature as humans, we

should still keep in mind the limitations of sex. Sex is not created as a means of

personal satisfaction and enjoyment.

36
 Although pleasure always comes along with it, sex is not made for our

lustfulness to feast on, but rather to maintain our continued existence in this world and

for married couples to be able to express their intimate love for one another. Prior to

that, it also strengthens the bond of the relationship between a husband and his wife.

We should always keep in mind that sexuality is a marital act that represents the

relationship of God to married couples. We should respect the marital act by means of

keeping it sacred. It must only happen inside the context of marriage because God gives

his divine consent to procreate only to married couples, a husband and his wife. We

should not think of sexuality as a means of personal satisfaction and enjoyment and that

it must not occur out of lustfulness and eroticism because it represents the relationship

of God to man and woman.

37
 CHAPTER 5

SEX, PLEASURE, AND PROCREATION

13
“Sex performs a very significant role in our nature as human

beings, we should know this, living as we are in a sexually saturated society.

Sex has been elevated to a new level of consciousness. We are told that even

cars are sexy! Sex has been used to serve selfish, pleasure-seeking activity.”

Sex or sexual intercourse is a process in which a man and a woman engage

into intercourse to bear and conceive an offspring. It consists of two main purposes for

its existence, the purpose of procreation, and the purpose of pleasure. Sex defines

pleasure as its passageway in fulfilling its purpose of procreation, in such a way that

only through experiencing pleasure can the purpose of procreation be fulfilled. Pleasure

in sex is what makes us feel good when we engage into sexual intercourse. It is the

sensation that makes us reach our climax during an intercourse. Without pleasure, sex

cannot fulfill its purpose as a means for procreation.

14
“Sexual pleasure is the emotional and physical satisfaction that arises

from the movement of those organs and secretions that aid the act of

procreation. This pleasure reaches its peak in a healthy man in the pleasure that

13
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 61
14
https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=36447

38
 accompanies the emission of seed, or in women and youths below the age of

puberty in the diffusion of some secretion from the sexual glands.

15
“The Catholic Church holds that direct sexual pleasure outside

marriage is gravely sinful and never admits of slight matter; indirect sexual

pleasure may be either sinful or no sin at all. Direct sexual pleasure is desired

and enjoyed in itself and is the privilege only of married partners between

themselves. It is forbidden to the unmarried because such conduct would be

contrary to the virtue of chastity. Indirect sexual pleasure is not sought for itself

but arises from some other action that is performed for a good reason. If there is

such a reason, the actions are not sinful, provided a person neither intends the

sexual pleasure nor consents to it if spontaneously aroused.”

Pleasure is already part of sexual intercourse from the very beginning, because

it is how man is able to reach the goal of procreating. Man’s sexual instinct urges man

to maintain and develop his own race just as how one preserves his life by taking food.

God has just attached pleasure in it to give man the urge to reach the goal of

procreation. However, pleasure must not be the main reason why couples engage into

sexual intercourse because pleasure is not the only purpose and the goal of sexuality,

but also to divinely maintain and propagate life itself through procreation.

Sex as pleasure is defined as the intense sensation that a person feels as he

reaches the climax during sexual intercourse. They will feel this sensation as we engage

in intercourse even if we do not have the intention to procreate. The practical possibility

15
https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=36447

39
to separate sex from reproduction has eased a condition that has always existed among

humans: sex purely for pleasure, either outside wedlock or adulterous, disregarding the

main reason for the existence of sex. It is a major crisis in our current generation that

most people think of sex as a means of personal satisfaction and enjoyment. They

engage into sexual intercourse only for the sake of experiencing the sexual pleasure that

comes with it, setting aside the sacredness of the marital act and the procreative power

of sex. Thus, it makes any sexual intercourse done out of lustfulness and pure eroticism,

only for pleasure. Pleasure in the context of sex is often misunderstood and is often

considered as an act for self-satisfaction and enjoyment. We often think that sex can

only be intended as a means of enjoyment and pleasure. Sex for pleasure seems to be

something that is distinctly human, given most animals seem to get it on only during

ovulation or heat. The fact is that most, sex doesn’t happen for procreational purposes.

Nor, interestingly, is it for pleasure. In fact, according to some research, the desire for

physical pleasure is not the most important reason for us to have sex.

16
“What is sexual pleasure? Unfortunately, the concept denoted here by

“sexual pleasure” is a rather slippery creature, weighted down by considerable

pop psychological baggage, and subject to cross-cultural and cross-historical

variation. Nevertheless, it is desirable to have some definition of this concept,

however inexact, to provide an anchor for subsequent discussions. With this in

mind, we offer the following very simple (and regrettably vague) definition:

Sexual pleasure consists of those positively valued feelings induced by sexual

stimuli. Notice that this conceptualization encompasses a broad range of sexual

16
https://blog.oup.com/2008/07/sexual_pleasure/

40
 pleasures, from the soothing sensations of sensual massage, to the explosion of

feeling that accompanies orgasm. Although the positive sensations we are

calling sexual pleasure can be evoked, to some extent, by erotic thoughts,

fantasies, and direct neural stimulation, we assume here for the sake of

simplicity that stimulation of the genitals, breasts, or other relevant body parts is

necessary to initiate these feelings.”

17
“According to this simplified model, the experience of sexual pleasure

begins when the skin receptors in one or more erogenous zones are stimulated,

and ends with a positive evaluation within the brain that the sensations

experienced are indeed both pleasurable and sexual in nature. The interpretive

function of the brain in the experience of sexual pleasure cannot be

overemphasized.”

18
“The sensory signals arriving at the brain following stimulation of an

erogenous zone are not inherently pleasurable, or even inherently sexual.

Instead, interpretation of these signals by the brain is required for the impinging

sensations to be recognized as sexually pleasurable. It is this interpretive stage

that admits the profound influences of culture and context in the experience of

sexual pleasure. With regards to context, it is often claimed that sex isn’t really

sex for a prostitute plying her trade; sex with a lover, however, is an entirely

different matter. A rather extreme example of the pervasive influence of culture

17
https://blog.oup.com/2008/07/sexual_pleasure/
18
Ibid

41
 is provided by the Manus, a pre-World War II society in Papua New Guinea.

Among the sex-negative Manus: Intercourse between husband and wife was

considered to be sinful or degrading, and was undertaken only in strict secrecy.

Women considered coitus to be an abomination which they had to endure, even

painfully, until they produced a child. Unfortunately, the definition of sexual

pleasure provided here neglects several of its more salient aspects, including the

pleasure of giving pleasure.”

19
“According to Elizabeth Lapovsky Kennedy and Madeline Davis,

“Many butches were and remain spontaneously orgasmic. Their excitement

level peaks to orgasm when they make love orally or digitally to a woman. The

nature of this orgasm is unclear. Some describe it as physical, while others think

it is mental.”

20
“However, like any intrinsic characteristic, sexual pleasure is

moderated by and unfolds within a particular physical and cultural milieu. It is

therefore subject to the cultural vagaries of permissibility and restriction that

influence both the overt expression and subjective experience of sexual

pleasure. Even if the capacity for sexual pleasure is innate, and in some sense

“basic” for the human species, one might argue that pleasure is secondary to

procreation (or reproduction). This is certainly true for the “lower” species of

19
https://blog.oup.com/2008/07/sexual_pleasure/
20
Ibid

42
 mammals, which, if they experience pleasure at all, are nonetheless restricted

sexually to the reproductively fertile estrus periods of the female. For these

animals, sexual pleasure (if it exists) is clearly subservient to reproduction. With

the primates, however, one begins to see a bifurcation in the functional meaning

of sex. Although the reproductive cycle of many nonhuman primates remains at

least partially bound to hormones, sexuality is no longer entirely restricted by

the female cycle. In humans, the divergence of the reproductive and the non-

reproductive is even more striking. Essentially free of the hormonal regulation

of sexual desire, women can—and do—engage in sex at any time in their cycle,

irrespective of fertility status. For men and women, pleasure is not dependent on

fecundity. Sexual desire is evident in postmenopausal women and in

prepubescent children of both sexes. Furthermore, human sexual anatomy is

specialized for pleasure no less than procreation.”

21
“Pleasure, not reproduction, also provides the most parsimonious

explanation of the presence of numerous nonobvious erogenous zones, such as

ears, toes, and the backs of kneecaps. Similarly, the wide variation in sexual

practices observed across cultures, and even within cultures, is largely

inexplicable within a reproductively oriented explanatory framework.

Psychologically, pleasure drives the human desire for sex, and also provides the

foundation for ancillary sexual functions, such as emotional bonding. In sum,

the evidence suggests that the pleasurable and procreative aspects of human

sexuality are conceptually, anatomically, and psychologically distinct.”

21
https://blog.oup.com/2008/07/sexual_pleasure/

43
 22
“Procreation is important spiritually, too. The spiritual goal of having

children is to create disciples of Jesus. Raising children to love God and love

their neighbors is the most natural way to follow the Great Commission: “Then

Jesus came to them and said, ‘All authority in heaven and on earth has been

given to me.”

23
“Therefore, go and make disciples of all nations, baptizing them in the

name of the Father and of the Son and of the Holy Spirit, and teaching them to

obey everything I have commanded you. And surely, I am with you always, to

the very end of the age’” (Matthew 28:18–20). Teaching one’s own children the

commandments of Christ is a privilege and a joy.”

Now let us talk about procreation in sex. Procreation is the most important

purpose of why God created sex. Procreation plays a very significant role in our nature

as humans being as it is the main goal of the act of sex. Only through procreation shall

married couples, a man and a woman, fulfill its purpose.

Procreation is different from pleasure in such a way that procreation is intended

for reproduction or to bear a biological offspring. It is how we will be able to fulfill the

promise to be fruitful and multiply. Although pleasure serves as a passageway in

reaching the goal of procreation, it is also different in such a way that pleasure, during

sexual intercourse of a man and a woman, can still be, but must not be, experienced

even without the intention of fulfilling the purpose of procreation. Sexual intercourse,

22
https://www.gotquestions.org/Bible-procreation.html
23
Ibid

44
in its biological sense, ends after the man and the woman engaging in this act both

reaches their climax.

24
“When a man becomes aroused, the nerves surrounding his penis

become active, causing the muscles around the arteries to relax and more blood

to flow into the penis. The additional blood makes the penis stiff and hard, or

erect. This erection tightens the veins so the blood can’t leave the penis,

enabling the penis to remain erect. When a woman becomes aroused, the

vaginal lips and clitoris swell, the nipples on her breast become erect, and the

vaginal walls fill with blood.”

25
“The vagina becomes lubricated, or slippery, by the passage of fluids

through the vaginal walls. The man will usually insert his penis into the

woman’s vagina after the above processes have begun. The sensual pleasure of

sex comes in large part from the movement of the penis in the vagina. This

pleasure increases until orgasm is reached. Orgasm comes with increased blood

pressure, heart rate, and strong contractions in the genitals. For men, this is

immediately followed by ejaculation. After a man ejaculates or if his arousal

fades, detumescence occurs, in which the brain sends a signal to allow the blood

to leave the erect penis, and it returns to its flaccid state.”

But does it really end at this point? The Theology of the Body of John Paul II

sees sexual intercourse as a seal in the bond of a man and a woman after marriage. It

strengthens the relationship of the married couple with authority under God’s divine

24
http://www.dummies.com/relationships/sex/what-happens-during-sexual-intercourse/
25
Ibid

45
consent. Meaning, sex does not only end at the end of sexual intercourse. It is a symbol

of a lifetime relationship between married couples.

26
“Sex does not only belong to the physical world. Rather, sex belongs

to the world of symbol and the world of love. Sex is not a casual pastime or a

mere toy, devoid of any coherent meaning. Nor can sex be reduced to an

experimental activity; it is not like test driving a car. It is not something we do

to see if a relationship might work. Sex is much more than that. Sex

consummates. It elevates the relationship between a man and a woman, bringing

it to a higher, more perfect level. Sex places on a sacred ground the love a man

and a woman share. Sex is mysterious precisely because it is symbolic and

nuptial.”

26
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 69-70

46
 CHAPTER 6

SEX, SOCIETY, AND SEXUAL CULTURE

Nowadays, most people perceive sex in many different ways. They may see it as

something that could be done even if you are not yet married. They may see it as a way

of strengthening relationships. Others may look at it as a pastime or for sexual

satisfaction and enjoyment.

27
“Sex is an important part of our lives. We of all people know this,

living as we are in a sexually saturated society. Sex has been elevated to a new

level of consciousness. We are told that even cars are sexy! Sex has been used

to serve selfish, pleasure-seeking activity.”

Society now has become very ignorant in understanding the true meaning and

purpose of sex to human beings as sexual creatures. They have now made their own

perceptions of this matter depending on the sexual culture each of them has grown up

in.

People believe things about sex that is taught to them by their parents or family,

things they hear from their peers, things they see from the media, and many other

27
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 61

47
sources. That is why it is very important to have a clear understanding of the true

nature and purpose of sex.

Society nowadays is facing difficulty in understanding sex, which makes them

engage into sexual intercourse anytime they want, with anyone they like, disregarding

the sacredness of this marital act.

In this study, readers will be able to grasp a wider knowledge about the nature

sex, why we should it, who should do it, and when should they do it. This study can

clarify those misunderstandings especially in today’s sexual culture. People will be able

to understand that sex is not a hobby that you can do whenever you want or whenever

you are aroused, especially if you are not yet married. That is one of the most important

contexts that one must consider in order to engage to sexual intercourse.

28
“Marriage does just this. As a sacrament, it participates in the New

Covenant established by Christ, and, in addition, marriage makes present the

self- giving love of this New Covenant. When a man and a woman marry, they

receive the sacramental blessings of the New Covenant. God lets them share in

his faithful love; they participate in the covenant.”

First, let us define, what is marriage? Basically, marriage is a covenant or bond,

between a man and a woman, and God. In this context, God gives the authority for a

married man and woman to engage into sexual intercourse, to strengthen this covenant

and for the purpose of experiencing pleasure and procreation.

28
Anthony Percy, The Theology of the Body made simple (Pasay City, Philippines: Paulines Publishing
House, 2006), 66

48
 But why is it that most people of today’s society, most likely will engage into

sexual intercourse, even if they are not yet married? Even if it means disregarding the

sacredness of this covenant and disrespecting God’s blessing and authority regarding

this matter.

This study can deepen the understanding of the readers and give them further

knowledge regarding the importance of sex and its true purpose in our lives.

49
 CHAPTER 7

SUMMARY AND CONCLUSION

Man is endowed with a body biologically designed not only to procreate but

also to experience immense delight and enjoyment in the process of procreation. Thus,

sex can be viewed as an expression of love and lust. Both, however, are vital aspects of

sex. They are vital in a sense that both can contribute for the enjoyment of sexual

intercourse. However our society today has this unusual interest in sex. The means of

procreation is sometimes neglected while the experience of pleasure is at stake. These

are several factors why all these happen. Our view on sex is influenced by culture,

social milieu, and most especially, by media.

People of today’s society should understand that sex is not something that is

done for mere satisfaction and enjoyment. It is not something that is done for sexual

pleasure and to satisfy our lustfulness. Sexuality is a sacred act that strengthens the

bond between a man and a woman inside the context of marriage. It is the one that

strengthens their covenant with God in which God gives them his authority and

blessing for them to be able to engage into sexual intercourse and fulfill its purpose of

experiencing pleasure and for the purpose of procreation. These two are vital aspects of

sexuality and therefore cannot be separated because, if you engage into sexual

50
intercourse only with the purpose of experiencing sexual pleasure, it would result to

engaging into sexual intercourse out of pure lustfulness.

Also, you cannot fulfill the purpose of procreation if it does not go with

pleasure, because pleasure in sexual intercourse serves as a key in achieving the climax

of sex. That is why pleasure must always go with the intention of procreating and not

only for the sake of experiencing it.

So as a conclusion, the problem of the society regarding this particular matter

can actually be minimized or controlled. With proper education and knowledge of the

consequences that may adhere to it, the world can truly be a better place. A place that

respects and does not desecrate the true essence of sex. With people that does not seek

to take the marital act as a means of merely engaging in it for the sexual pleasure itself.

Rather, considering it as a sacred act for strengthening the bond between a married man

and woman, and for fulfilling God’s order to go forth and multiply.

51
 BIBLIOGRAPHY

Primary Source:

John Paul II, Man and Woman He Created Them: A Theology of the Body
(Boston, Pauline Books and Media, 2006)

Secondary Sources:

Anthony Percy, The Theology of the Body made simple (Pasay City,
Philippines: Pauline Publishing House, 2006)

Christopher West, The Theology of the Body Explained: A Commentary on

John Paul II’s Man and Woman He Created Them (Boston, Pauline Books and Media

Internet Sources:
http://www.dummies.com/relationships/sex/what-happens-during-sexual-intercourse/

https://blog.oup.com/2008/07/sexual_pleasure/

https://www.gotquestions.org/Bible-procreation.html

https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=36447

52